The word 'Justice' is wrongly interpreted and improperly un-derstood today. The powerful man is regarded as just, and theweak as unjust; the victor or the winner is just, and thedefeated is unjust. After a war, war criminals are all on thedefeated side; those who are on the victorious side have not com-mitted any crime. This is how justice and injustice are inter-preted today. The winners decide what is right and what is wrong.Therefore, the defeated are said to be unjust and criminals. Thisis a fact.

The concept of justice can be considered on two levels - thatof the individual and that of society.

On the individual level Buddhism teaches us that we are en-tirely responsible for the consequences of our own actions andindeed, that our present circumstances are the just consequencesof actions which we have performed in the past. "If one speaks oracts with a defiled mind, then suffering follows on even as thewheel follows the hoof of the draught ox...... If one speaks oracts with a pure mind, happiness follows one as one's shadow thatdoes not leave one." (Dhp. 1/2) This is the concept of Kamma,which is a Pali term more widely known by its Sanskrit equivalent- Karma. This means literally "action" and refers primarily tovolition, which is then translated into acts of mind, speech andbody.

Not everything that happens is the result of Kamma, but Kammais one of the five Laws of Cosmic Order (Niyama Dhamma). It is anatural law like the force of gravity, the changing of theseasons or the growth of a tree from a seed. These take placewhether we want them to or not. Kamma operates without the inter-vention of any external, independent, ruling agency. Wholesomeactions produce wholesome effects, unwholesome actions produceunwholesome effects. It is a natural law of justice, which hasnothing to do with the idea of punishment or reward meted out byan omniscient and omnipotent law-giver, or even an all-compassionate Buddha. The cause produces the effect, the effectexplains the cause. Action causes reaction. Kamma is always just,never unjust, it neither loves nor hates, is never angry with usor pleased. Kamma knows nothing about us; it is like fire - justburns.

Thus, we ourselves are entirely responsible for the state weare in. "By oneself the evil is done, and by oneself one be-comes pure. The pure and the impure come from oneself; no man canpurify another." (Dhp. 16). We are free to mould our present andour future. This is neither fatalism, nor predestination. Thepast influences the present, but does not determine it. We buildour own heavens and we build our own hells, but justice doesprevail.

Turning now to the concept of justice in its broader, socialcontext, Buddhism gives the term an unusually wide and deep mean-ing when it comes to settling world issues. Buddhism never admitsany means which justifies violence in any form or bloody revolu-tion to bring about a just social order. It clearly defines asjust those deeds that are free from violence and conducive to thewelfare and happiness of the individual and society.

Man is responsible for society. It is he who makes it good orbad through his own actions. Buddhism, therefore, advocates afive-fold disciplinary code for man's training in order to main-tain justice in society. This code is to be observed on a volun-tary basis by individuals as the minimum moral obligations of layBuddhists.

These are complete abstention from all acts of violence, fromdestruction of any form of life; abstention from all forms ofbreach of trust, bribery, corruption, cheating and misappropia-tion; abstention from sexual offences; abstention from falsehood,slander, defamation, gossip, false information; and abstentionfrom intoxicants which cause disorderly behaviour. These fivewhich are known as precepts are extremely important fundamentalprinciples for promoting and perpetuating human welfare, peaceand justice.

Buddhism advocates that one should always take into considera-tion the example to be learned from the experience of others,"Here am I, fond of my life, not wanting to die, fond of pleasureand averse to pain. Suppose someone should rob me of my life(fond of life as I am and not wanting to die, fond of pleasureand averse to pain), it would not be a thing pleasing or delight-ful not wanting to die, one fond of pleasure and averse frompain, it would not be a thing pleasing or delightful to him. Fora state that is not pleasant or delightful to me must be so tohim also: and a state that is not pleasing or delightful to me, -how could I inflict that upon another? As a result of suchreflection he himself abstains from taking the life of creaturesand he encourages others so to abstain, and speaks in praise ofso abstaining. Thus, as regards bodily conduct he is utterlypure." (Kindred Saying v, P. 308) So as regards conduct in speechand mental attitude he makes himself pure and encourages othersto do so. Thus, Buddhist five precepts alone, if practised con-sciously, are capable of establishing justice and fair-play insociety.

We must all abide by the rules of social obligations to main-tain a just society. Each one of us has a role to play in sus-taining and promoting social justice and orderliness. The Buddhaexplained very clearly these roles as reciprocal duties existingbetween parents and children; teachers and pupils; husband andwife; friends, relatives and neighbours; employer and employee;clergy and laity. (Sigala-sutta, Digha Nikaya, No. 31). No onehas been left out. The duties explained here are reciprocal andare considered as sacred duties, for - if observed - they cancreate a just, peaceful and harmonious society.

The Buddha was very clear on political matters which concern ajust government. According to him, if a country is to have peaceand justice, the ruler should have a high standard of moralvirtue.

There are ten qualities explained in Buddhism which make aruler of a government just. They are called the tenfoldgoverning-qualities (dasarajadhamma) for they make a ruler or agovernment just. Generosity (dana) is the first. The ruler shouldnot crave for wealth and property, but should give it away forthe welfare of his subjects. It is this quality which makes himwork for the wellbeing of the people, introducing tax relief forthe needy and subsidised schemes where necessary. A high moralintegrity (sila) is the second quality, which means that heshould not destroy life, steal and exploit others, commit adul-tery, utter falsehood and take intoxicants. This keeps him freefrom corruption. The pure moral character of a leader gives him aposition of high authority and his subjects maintain full con-fidence in him. A sense of commitment (paaiccaga) is the thirdone, which makes him sacrifice his personal comfort, name andfame, even his life, in the interest of the people. Honesty andintegrity (ajjava) is the fourth one. All his dealings must becarried out without any trace of fear of favour. He must be sin-cere in his intentions, and he must not deceive the public. Kind-ness and gentleness (maddava) is the fifth quality, which makeshim refined in his manners and free from arrogance, so thatpeople can approach him. The sixth quality is self-control (tapa)which makes him lead a simple life and be considerate in makingdecisions. Not being easily moved by anger (akkodha) is theseventh quality. He should bear no grudge against anybody. Non-violence (avihimsa) is the eighth quality which helps him take aharmless attitude in settling all issues. Also, this quality in-duces him to promote peace by avoiding and preventing war, andanything which involves violence and destruction of life. For-bearance (kanti) is the ninth quality, which makes the person un-derstanding and toleraant. He must be able to bear hardship, dif-ficulties and insults without losing his temper. The tenthquality is non-vindictiveness (avirodhata), which makes him freefrom taking revenge on those who criticise him or oppose him. Heshould rule in harmony with his people. These are the qualitieswhich make a ruler or a government just.

"All that we areis the result ofwhat we have thought."(BUDDHA)

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Last edited by Hanzze on Wed Feb 02, 2011 1:02 pm, edited 1 time in total.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Is not "justice" a desire of the mind for good to be rewarded and evil to be punished? When our view of justice is disturbed, for instance by someone getting away with murder, we suffer greatly because of it. The world does not conform well to such desires, and so some have taken to viewing karma as the final arbiter of justice; this is not so. Either belief may be held for a time, but will not remain when the mind is awakened to the true Dharma.

Last edited by Hanzze on Wed Feb 02, 2011 1:02 pm, edited 1 time in total.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

only the first paragraph has the essence what might be difficult to understand. What does make "right" in a Democracy, truth or the a bigger collective acceptance (majority)? What makes something "unright", the truth or the bigger collective disacceptance (majority)?

Deeds is the key, I guess.

Hello, Hanzze,It is not difficult to understand, but is full of statements which are wrong in very basic ways. I'll try to explain:

The word 'Justice' is wrongly interpreted and improperly understood today. Who by? Unless the writer tells us 'everyone' or 'the government of England' or some other group, we can't logically agree or disagree. We are implicitly asked to say 'by everyone', but that is clearly not true.The powerful man is regarded as just, and theweak as unjust; the victor or the winner is just, and the defeated is unjust. Same problem.After a war, war criminals are all on thedefeated side; those who are on the victorious side have not committed any crime. That is not true, and any thoughtful person knows it is not true. If he meant this is the way the winners talk, perhaps he should have said that.This is how justice and injustice are interpreted today. The winners decide what is right and what is wrong. Therefore, the defeated are said to be unjust and criminals. Same problem as first sentence.This is a fact. No, it is a matter of opinion.

The whole paragraph is unnecessary, IMO. It's just an important-sounding attention-getter and the article is actually better without it.That's my feeling, anyway. I don't demand that you agree, but I do hope that you now understand why I said I didn't like it in the first place.Kim

Last edited by Hanzze on Wed Feb 02, 2011 1:02 pm, edited 1 time in total.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

The whole paragraph is unnecessary, IMO. It's just an important-sounding attention-getter and the article is actually better without it.

To leave the illusion untouched? To feel nice and good?

The agreed is "right" and the "disagreed" is wrong, isn't it like that? But that is not Buddhadhamma and the way to peace, it is just a battle of arguments, or weapons, or ethic state of mind of the collective.

Real justice is JUST - no history, no future - no fear, no hope - no law, no judgment. JUST-ice is the way to come to the point. We could say JUST - COOL as just - cold is not the point that should be reached, I guess

No, Hanzze! When you say, "The agreed is "right" and the "disagreed" is wrong," you are speaking just like first paragraph of the article. Maybe that's why you don't notice the problem. In fact, "the agreed is not always right and the disagreed is not always wrong," just as "the word 'Justice' is not always wrongly interpreted and improperly understood today." You know that, don't you?If you said, "In many people's minds, the agreed is "right" and the "disagreed" is wrong," your statement would be true. Now do you see the problem?Kim

Last edited by Hanzze on Wed Feb 02, 2011 1:02 pm, edited 1 time in total.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Yes, Hanzze - much better. The problem arises when an opinion, whether it is the writer's own opinion or someone else's opinion, is presented as a fact. Politicians do it all the time, and then use the "fact" as an excuse for actions that are really not justifiable. Kim